Copyright XXXX American Scientific Publishers Advanced Science Letters All rights reserved Vol. XXXXXXXXX Printed in the United States of America ORIENTATION OF EDUCATION IN SHAPING THE INTELLECTUAL INTELLIGENCE OF CHILDREN (Analysis of the Luqman Al-Hakim Education Concept) Anzar Abdullah 1 ; Tabrani. ZA 2 1 Universitas Pejuang Republik Indonesia (UPRI), Makasar, Sulawesi Selatan, Indonesia 2 Universitas Serambi Mekkah, Banda Aceh, Indonesia Email: 1 anzarabdullah91@yahoo.co.id; 2 tabraniza@scadindependent.org This study aims to analyze the concept of education Luqman al-hakim as a foundation to form the character of children. Character education will enable one to be a moral human being who should know the good, desire the good and do good. This paper was born from a fundamental problem facing education in Indonesia which up to now shows the weakness of morality, both among students and in the life of society at large. In such conditions, the foundation of religious spirituality finds its point of relevance. The orientation of education is not only focus in shaping the intellectual intelligence of the child, but also will foster social and emotional intelligence. In connection with the discussion, the education story of Luqman al-hakim contained in the Qur'an finds its momentum, as a religious philosophical foundation in the process of character formation of children. The educational goal according to Luqman is to form a man of faith, Islam and morality, because all three are unified and can not be separated from one another. Keywords: Orientation of Education, Children's Character, Concept of Education, Luqman Al-Hakim 1. Introduction The human life in the complex world is governed not only by biological processes, but also by social processes. As God's finest creature, man has got two aspects, namely biological and socio-cultural. But the socio-cultural aspect is a rare distinction from human life alone. Only human beings can be educated. Through education, people try to find new ideas and new ways of life. Once again through education, man promotes his intelligence and adds knowledge to which he can move the world for good or evil, as he wishes. That is, man tries to understand himself in relation to the world about him and to transmit knowledge to future generations (Tabrani. ZA, 2015). Education is a process. Process means continuous change that occurs where a child attains the knowledge, skills, attitudes, and other abilities necessary to lead productive lives in society. As a product, education is the whole of what is gained through learning, namely skills, ideas and the value of knowledge. In addition, Education is a vital process of social life. Without education we can not have a normal and prosperous life, and mankind will not be better than an animal race. Eating, drinking, sleeping and sexual life are common in animals and humans, only knowledge and education alone distinguish them. Education not only comes from books and school teachers, but also from knowledge and experience through socialization. Education is a very important thing in our life and it becomes a basic need of every human in the world. Important role of education is to develop capabilities and improve the quality of human life. Character is a quality of a person s behavior, are showed in his habits of thought and expression, his attitudes and interests, his action, and his personality (Yusoff & Hamzah, 2015). According to Nur Aisyah Buang (in Jamaluddin, 2013), in general character symbolizes someone s personality. Characters are certain traits that have been in a person which are shown in the form of his behavior. This combined various characters that are giving this individual perspective which translates principle of his life in the way he acts on whatsoever in his surroundings. Characters should not refer to a person's moral character and ethics but includes aspects of intellectual character, emotional character, physical character, spiritual character and the end of all social character. So, it is clear that character education is an education contains some character on it such as tolerance, 1
Adv. Sci. Lett. X, XXX XXX, 201X responsibility, pleasure reading, and so on. One of the important issues that is now engulfing the world of education in Indonesia, is a matter related to morality. Morality as part of social behavior indicators and humanitarian manifestations should be a common value reference. Education with its ideal purpose is expected to be a medium to preserve the values of morality. However, the fact is not always directly proportional to ideals of idealism of educational goals. The case in Indonesia shows the development of various forms of social behavior that contradict the value of morality. The forms are diverse, ranging from educator behavior that does not reflect educational value to distorted bureaucracies, violence, even more tragic behaviors of students who are increasingly away from morality. This phenomenon inspired the experts of education in Indonesia to initiate character education and make it as a mandatory content in every subject in school. But if we are honest, the issue of character education in Islamic education is not new. Islam highly upholds the value of character, moral values, even ordered his people to make the character, morals, morals, as the basic foundation in shaping the personality of a child. This is what will be discussed in this research, that is how the concept of education Luqman al-hakim in laying the foundation of moral education to his children. Luqman al-hakim's educational concept became the most important icon in the world of Islamic education. The story of Luqman al-hakim is interesting to study, especially in relation to the education of children. He has a comprehensive educational paradigm. Therefore, should the Indonesian national education system make this concept as the foundation or philosophy of educations? 2. Method The method used in this study is a qualitative analysis, which is by analyzing the literature that juxtaposed with actual phenomena that occur in society with descriptive, historical-philosophical approach. In addition, here the researchers also do interpretation, meaning that researchers delve into the overall thinking in depth to obtain an explanation of the educational values of Lukman Al-Hakim. 3. Educational Model of Moral Values and Character Character education has a philosophical and normative foundation as a foothold in its operations. This is given that the character is a knowledge that thinks about the nature of human life in behaving, so it takes the foundation as a guide in interaction and association. Philosophically character education is the study of the most rational and actual science because it discusses about human behavior that is not timeless by the changing times (Tabrani. ZA, 2014). That is, character education must be put as a whole with the development of nation character (character and nation) and in this case educational institution has an important role as part of nation development. According Tabrani. ZA (2014), in Islamic terms the ultimate goal of character education is for people to be in truth and always on the straight path as directed by Allah through His word. This will lead people to happiness in the world and the hereafter. The character of a person is considered noble if the deeds performed reflect the values contained in the Qur'an. In educational policy, both in research and in practice, there are different ideas about the desired outcomes of education in the personal, social and moral domains, about how to work with values in education, and about the role of schools (Veugelers, 2008). Moral values are values that express ideas about the good life. There is constant debate about which values constitute the good life. Aristotle introduced the idea in his Nicomachean Ethics, and there is continuous debate in philosophy and social science about which values are important, and about what exactly is meant by a certain value. Based on their ideas about living together in society, Rawls and Kohlberg advocated the value of justice. Gilligan and Noddings criticized the cognitive emphasis in justice, and stressed the affective side of living together and argued for the value of care. From a multicultural perspective, Banks espoused the value of diversity - the appreciation of difference. Moral values are quite abstract but become meaningful in concrete practices and narratives. Stressing the same abstract moral value can still result in different concrete interpretations of the value and in distinct practices. Moral values should therefore be studied in their context. The child is a trustee, successor and generation generations. Children are born with all the potential they have, depending on their parents who can help all of its potential to be directed to the good (Andayani & Majid, 2010). Therefore, moral education, character, or morals are very important. In the hadith of Abu Hurairah ra Rasulullah said, "Every child is born in pure clean circumstances, his father and mother who make whether he is a Jew, a Christian, or a Major" (HR. Bukhari and Muslim). Parents' duties and responsibilities for children in the family are very important. Islam gives great attention to the education of children, especially how to instill the values of religious teachings as a basis in life (Nata, 2005). Strong character foundation, which then grows and develops from a child, will become habit and pattern of life later after adulthood (Rahman, 2009). In the book "al- Walad Ayyuha", Imam al-ghazali, has given attention to the child, so that children have a high attention to science, morality, honesty and spirituality (Rofiq 2008; Sulistiyani, 2016: 101). Likewise from Ali ra, Rasulullah SAW said Educate your children with three kinds of things that is love you re Prophet, love his family, and read the Qur'an, because in fact people who uphold the Qur'an will be in Under God's protection with His prophets and lovers (As-Shabuni, 2002; Sulistiyani, 2016). Asy'aril Muhajir in his book "Science of Contextual 2
Perspective" states that the figure of Luqman al-hakim narrated in the Qur'an and his son in educational interaction between a father as an educator and child as a learner is an example of a philosophical foundation for Development of contextual-based spiritual education, has a high significance with the issue of moral education and character (Muhajir, 2011: 133-134). Educational model of moral values and character that can be given to the child in the family, namely: establishing good relationships between the fathers, so that it can be an example for his children. Moral or character education must be started since childhood, by the way Familiarize them with honest behavior, discipline, and gentle speech (Degrees, 1971, Komariah, 2014). While the identification of factors causing the current moral decline, are: First, the lack of religious spirit embedded in each person, especially in the family. Second, the state of society less stable, both from economic factors, social and political. Third, the moral education did not happen as it should. Therefore, moral coaching must start from the family's circle, by getting used to living honestly, disciplined, gentle and obedient to the parents. Fourth, the increasingly widespread distribution and use of drugs in the community. Fifth, the proliferation of broadcast media, both electronic and print serving increasingly distanced pornography children and young people from religious teachings and moral (Komariah, 2016: 47). 4. Luqman al-hakim's Education Concept As a story in the Qur'an, between Luqman al- Hakim and his son, interesting to study, especially the content in the story to be reconstructed as the development of character education. From this it will give birth to the contextualization of character education required in today's global situation. In addition, Luqman al-hakim has introduced and instilled monotheism to his son and explains the true God who must be worshiped and describes the nature and power of God. To guard and choose those values, he gives teachings about worshiping God. This worship as a manifestation of worship in communicating with Allah S.W.T. which is marked with a string of prayers read in it. Thus, the main discussion of the concept of education Luqman al-hakim is: the purpose of education, educational materials or curriculum, and methods of education. a. Educational Objectives Education in Islam is a source of power that every human being has to have in order not to get lost on what they know, because education is an important aspect of every individual's life. The goal of Islamic education is divided into two kinds namely, (1) purpose-oriented ukhrawi, which is to establish a servant to perform his duty to God; (2) worldly -oriented objectives, that is, to form human beings who are able to face all forms of life's needs and challenges in order to make their lives more feasible and beneficial to others. The purpose of education Luqman al-hakim conveyed to his son through dialogue in the story of the Qur'an, is so that his children become children of noble character, cautious to God, and obedient to both parents (An-Nahlawi, 1992, Hidayat, 2016, Ma'arif, 1991). b. Education Curriculum (Lesson Material) The curriculum is one of the most decisive components in an educational system, so the curriculum is a tool for achieving educational goals and simultaneously as a guide in the implementation of teaching on all types and levels of education. The curriculum in Islamic education, known as the word manhaj, means the bright way that educators and their students come to develop their knowledge, skills and attitudes. In addition, the curriculum can also be viewed as an educational program that is planned and implemented to achieve education. In terms of curriculum, Luqman al-hakim's educational concept, focusing on monotheism or aqidah, worship, and character morals. 1) Tauhid/Aqidah The responsibility of education for children in Islam includes the responsibility to save his life in the Hereafter. That is why aqidah education occupies a prime position. With this principle of monotheism the child will be able to work only for Allah alone, without being mixed with other purposes. Luqman realized that aqidah education should be cultivated in children from an early age. Aqidah education is very important as a basic capital for children in life. Implanting pure faith from childhood is very important, because the instinct of the child at that age of gold has been able to receive moral education. Education monotheism is first instilled in the family environment, and the responsibility is in the parents (Muhajir, 2011). That is why, Luqman prioritize education monotheism to his son, as in Q.S Luqman (31): 13, which means "And remember when Luqman said to his son, at the time he gave a lesson to him," My son, do not associate partners with God, verily to Allah is truly a great injustice. " Shirk is called an unjust deed, due to the equalization of God with His creatures. Hence, Luqman al-hakim placed this aqidah issue as the main pillar in the subject matter taught to his son (Qurtubi, 1992). From this verse, we can conclude that among the obligations of parents, especially the father to his son is to give advice and lesson of monotheism that is rendering God. The lesson of giving sincere advice to the child will sink into the child's heart (Huda and Idris, 2008: 106). Command not to commit shirk, corroborated with the next verse, which means, "And if they (father and mother) force you to associate with me (God) is something that you have no knowledge about it, then do not follow them, and hang out with them both world well (QS Luqman / 31:15). 3
Adv. Sci. Lett. X, XXX XXX, 201X Therefore, this monotheistic education or aqidah is the first education that should be given to the learner, because as a basis for himself to be able to continue the next stage of education. So when the next stage there is shocks that are destructive aqidah a learner, then he was able to fight or resist the shock. 2) Worship (Suggestion Doing Good) Worship is the ultimate goal of creating the jinn and man. Therefore, the cultivation of the importance of worship should be done and started from an early age. Because every deed done by man will be a worship when the deed is done on the basis of knowledge and also the high sincerity of the perpetrators of worship. After planting aqidah, Luqman taught his son to do what God has commanded. Luqman told his son to establish prayer and preach. Luqman al-hakim's educational mission is continued by telling the verse messages related to the relationship between man and Allah SWT, and man with his fellow in social ethics. This is as stated in Surah Luqman / 31: 16-17 "Luqman said: O my son, indeed if there was something weighing deeds of a mustard seed, and to be in a rock or in the heavens or in the earth, surely Allah is Subtle, the Knower". This verse describes the reward of all human deeds, both bad deeds and good deeds. Everything will be rewarded by Allah SWT. None of the deeds are separated from the observations of Allah SWT. Then in another verse, Luqman ordered the child to establish the prayer, as stated in Q.S. Luqman / 31: 17, which means: "O my son, establish prayer and command that human beings do good, and forbid them from doing what is wrong, and Be patient with what happened to you. Verily it includes things that are required (by) Allah. "(Nature, 2016: 174-175). Orders of prayer can not be separated from the advice Luqman to his son. The practice of prayer worship should be given to the students early on, although it is not an obligation for him. But this is to familiarize herself to establish prayer. So when he grows up he will get used to praying. Unlike most young men and women now. This is what educators need to know, that worship is an important thing that needs to be implanted to every student. Some of the things above would need to be noticed by every educator in educating his students. The concept is something that needs to be implemented to every student and added with other educational concepts, which will be realized Insan kamil as formulated in the goal of Islamic education itself. 3) Guidance of Morals Moral is a reflection of his personality. God does not look to the look, or something that is physical, but God only sees the contents of his heart, or in other words morals are meant in it. In addition to morals to parents both mother and father, morals in social relationships also need to be cultivated to a learner. This is so he does not have a sense of pride and a sense of pride in him excessively. Because the behavior is not a good behavior for students in relation to the social environment. Stages of morality or character formation can be found in two verses in QS Luqman, ie verses 18 and 19. This verse emphasizes the importance of instilling morality or character to the child. It should not be turned away, for it is incomplete and disgraceful acts. Pompous attitude is strictly prohibited by the teachings of Islam, even all religions (Nata, 2012; Nata, 2005). Likewise the command to simplify in walking with no haste and puffed up the chest. Coupled with the command to soften the voice that is not polite and disturb others. These all contain character education, so that the child as an adult has good behavior, attitude, and conversation, thus avoiding pride and pride (al-zuhaili, 1991). Then after that, humans are commanded to do good to parents, as stated in Surah Luqman / 31: 14-15, which means "And We commanded man to do good to his two mother-father; Her mother had conceived her in a state of weakness that grew, and weaned her in two years. Be thankful to Me and to your two mothers, only to you I return. And if both, force you to associate with Me something that has no knowledge of it; Then do not follow both, and keep both of them in the world well, and follow the way of those who return to Me, then only to Me you return, so I tell you what you have done. " This verse explains that if parents force their children to associate with Allah, then there is no obligation for the child to follow the parent's instructions. However, it does not prevent children from doing well to their two mother-parents. No child may disconnect, even if his mother is a polytheist (Hidayat, 2016: 332; Nata, 2002). c. Educational Method Islam always gives an example to its people in understanding or implementing everything, one of them is through advice. Advice is an eye-opener for the children about the nature of something, pushing it toward the noble situation and decorating it with a noble character. Good advice, sincere, imprinted and influential, if entering a clear soul, open heart, wise mind and thinking, then the advice will get a response and leave a deep mark. The method of education with counsel is also contained in the Qur'an which is full of verses that make the method of counseling (giving instruction) as the foundation of da'wah, the path to individual improvement, and giving direction to various groups. With the beginning of the word "ya'idhuhu" (oh my), this means giving meaningful advice and warnings to others to do good deeds, with the word that can touch and move the hearts (Shihab, 2002). Advice as one method of education that is guiding and directing, so that learners can be raised emotions and feelings to want to perform good deeds (Muhammad, 1994: 647). So the educational method used by Luqman al-hakim in 4
educating his son, is a method of advice with wisdom and wisdom. In the Qur'an of Surah Luqman, it is explained that Luqman Al-Hakim teaches his children to first inhumanize AllahSWT. That is, the first time that a command should be obeyed is the command of Allah Ta'ala. There is a consequence that must be done by parents during educating their children. First the child must be given an understanding of the oneness of God, that there is no god to be worshiped but only Him. Once this important issue is met, then a child is taught to obey his parents. Educated that devoting to both parents is also a duty for a child. What the parents command and forbid must also be obeyed by the child, as long as it does not conflict with what is governed and forbidden by Allah SWT. Such is the technique exemplified by Luqman in educating his son, so that we can make reference in educating and shaping the character of our children. 4. Conclusion The ideal teacher figure expressed in the Qur'an is Luqman al-hakim. He is a man of God's gift of wisdom. In the process of education, to educate, Luqman al-hakim uses the method of advice with wisdom and wisdom. This method is assumed to be able to touch the feelings of learners, to then perform acts as advised to him. While the subject matter or curriculum of the educational concept of Luqman al-hakim, is composed of: Belief ( tauhid), Worship ( muamalah), and morals or character. This concept should be the foundation in the Indonesian national education system. The goal, so that the application of the nation's character education can be implemented and has implications for the formation of the personality of Indonesian children who are virtuouss and noble character. References [1] Alam, Lukis. (2016). Aktualisasi Pendidikan Islam dalam Keluarga (Perspektif Al -Qur an Surat Luqman), Muaddib Journal, 6(1), 167-169. [2] Al-Nahlawi, Abdurrahman. (1992). Prinsip-prinsip dan Metode Pendidikan Islam, Bandung: CV. Diponegoro. [3] Alrazy, Muhammad ibn Abi Bakr Abd al-qadir. (1994). Mukhtar al-shihah, Beirut: Dar al-kutub al- Ilmiyyah. [4] Al-Shabuniy, Muhammad Ali. (2002). Cahaya Al- Qur an: Tafsir Tematik Surat An-Nur-Fathir, Vol.5. Jakarta: Pustaka Al-Kautsar. [5] Andayani, Abdul Majid & Dian. (2010). Pendidikan Karakter Dalam Perspektif Islam, Bandung: Insan Cita Utama. [6] Derajat, Zakiyah. (1971). Membina Nilai-Nilai Moral di Indonesia, Jakarta: Bulan Bintang. [7] Hidayat, Nurul. (2016). Konsep Pendidikan Islam Menurut Q.S. Luqman Ayat 12-19, Jurnal Ta allum, 4(2), 363-367. [8] Huda, Miftahul & Muhammad Idris. (2008). Nalar Pendidikan Anak, Yogyakarta: Arruz Media. [9] Jamaluddin, Dindin. (2013). Character Education in Islamic Perspective, International Journal of Scientific & Technology Research, 2(2), 187-189 [10] Komariah, Kokom Siti. (2011). Model Pendidikan Nilai Moral, Jurnal Pendidikan Islam Ta lim, 9(1), 126-145. [11] Ma arif, A. Syafi i. (1991). Pendidikan Islam di Indonesia, Antara Cita dan Fakta, Yogyakarta: Tiara Wacana. [12] Muhajir, As aril. (2011). Ilmu Pendidikan Perspektif Kontekstual, Yogyakarta: Arruz Media. [13] Nata, Abuddin. (2002). Tafsir Ayat-Ayat Pendidikan, Jakarta: PT Raja Grafindo Persada. [14] Nata, Abuddin. (2005). Filsafat Pendidikan Islam, Jakarta: Gaya Media Pratama, 2005. [15] Nata, Abuddin. (2012). Pemikiran Pendidikan Islam & Barat, Jakarta: PT Raja Grafindo Persada. [16] Rahman, Fauzi. (2009). Anakku, Kuantar kau ke Surga. Panduan Mendidik Anak di Usia Balig, Bandung: Mizan Pustaka. [17] Rofiq, M. (2008). Pendidikan Seks Anak Usia Dini, Insania, Jurnal Pemikiran Alternatif Pendidikan, 13(2), 56-58. [18] Saifullah. (2015). The Internalization of Democratic Values into Education and Their Relevance to Islamic Education Development (Synthetic, Analytic, and Eclectic Implementation of John Dewey s Thoughts). Advanced Science Letters, 21 (7), pp. 2301-2304, DOI: 10.1166/asl.2015.6257 [19] Saifullah. (2017). Learning by Conscience as a New Paradigm in Education. Advanced Science Letters, 23, (2), pp. 853-856, DOI: 10.1166/asl.2017.7447 [20] Shihab, M. Quraish. (2002). Tafsir al-misbah, Pesan-Pesan Keserasian al-qur an, Jakarta: Lentera Hati. [21] Sulistiani, Siska Lis. (2016). Konsep Pendidikan Anak dalam Islam Untuk Mencegah Kejahatan dan Penyimpangan Seksual, Jurnal Ta dib, 5(1), 101-102. [22] Tabrani. ZA. (2014). Islamic Studies dalam Pendekatan Multidisipliner (Suatu Kajian Gradual Menuju Paradigma Global). Jurnal Ilmiah Peuradeun, 2(2), 127-144. [23] Tabrani. ZA. (2015). Persuit Epistemologi of Islamic Studies. Yogyakarta: Penerbit Ombak [24] Veugelers, W. (2008). Moral and Values in Teacher Education. Paper Presented at the 1 st Symposium on Moral and Democratic Education, 24 27 August 2008, Florina, Greece. [25] Yusoff, M. Z. M., & Hamzah, A. (2015). Direction of Moral Education Teacher To Enrich Character Education. Jurnal Ilmiah Peuradeun, 3(1), 119-132. 5